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Biography of Saddhammaramsi Yeiktha Sayadaw
Winkadat, the birth place of the Sayadaw The Sayadaw was born on 6th, June 1921, Monday, at Winkadat Village, Waw Township, Bago Division. He was the sixth child among ten children born of U Tha Phyo and Daw Pu Toh. The Sayadaw had a happy childhood under the care of this mother and elder sisters. When he became an adolescent, he adhered to the parents' traditional moral training and practised it accordingly. Both parents observed the five precepts very securely. Whenever they had a chance, the parents would ask him, "Mg Tin, will you be a monk when you grow up?" As he knew the wish of his parents he wanted to be a monk since then.
A novice at the age of ten
For various reasons, the parents, grand parents and relatives had to move from Winkadat to Issinkan village. Mg Tin, at the age of seven, learned Myanmar literature from Sayadaw U Khema of Issinkan monastery. Mg Tin learned the paritta and namekkara and soon, which are contained in the monastic education syllabus. Mg Tin became a novice at the age of ten under the guidance of Sayadaw U Khema and the mentor Sayadaw named him Shin Kundala. The grandparents of Shin Kundala, U Po Saung and Daw Hia Phyu were the donors of four requisites and had sponsored the ordination of Sayadaw U Khema. U Khema was a Sayadaw of "Namunar Sankyaung, Shwekyin taik" Kyaung Tawya, Yangon. The grand father U Pho Saung and the grandmother Daw Hla Phyu had requested, Sayadaw U Khema to be a resident monk of Issinkan village monastery. The Sayadaw came from Yangon to Issinkan village and stayed there.
Learning at the Kyone Tu monastery, Waw town
As urged by his father. Shin Kundala came to Kyone tu monastery, Waw as a samanera. He studied the fundamentals of pitakas for about two years. Shin Kundala left that monastery to become a layman again and helped his parents in their traditional agricultural work. Mg Tin helped his parents up to the age of (19). After completion of his work in the fields, Mg Tin lived with his parents at hosabai village. Mg Tin was able to stay away from the amusements and entertainments in the village. He took pride in his ability to stay away thus.
Becoming a monk due to apprehension (samvega)
 While staying together with his parents, he was having anxiety or sense of remorse on seeing the ageing of his parents. He came to realize that this ageing process is inevitable for him' as well and that one's life is very short. So he was having remorse very often. He was also remorseful every now and then as one of his aunts, who looked after his parents and relatives, unexpectedly passed away at the age of forty.One evening in 1940. he visited his friend's house. He came back home alone. On his way back he thought to himself, "Human life is not very long and everyone has to face ageing, ailing and death." After having such thoughts, Mg Tin wanted to become a monk.
When he arrived back home, it was already 10 p.m. His father had gone to sleep. His mother was waiting for his return. As soon as he stepped into the house he told his mother that he wished to enter the monkhood. As the mother was so happy, she wokeup her husband and told him about their son's desire to become a monk. The father told them that they would go to the monastery the next day and fix the date for ondination.
At 8 a.m on the next morning, the father and the son went together to see the Phosabai Kangyikyaung Sayadaw. Venerable U Dhainmapiya and asked for a date on which the son could be ordained. The Venerable U Dhammapiya fixed 19th February 1940 as the date on which the son could be ordained a monk.
After getting the date from the Venerable U Dhammapiya, they invited relatives and friends, bought the required requisites and ordained him. a monk under the guidance of the Venerable U Dhammapiya. After becoming a monk, Ashin Kundala learned the vinaya rules of the monks and. spend one vasa at the Phosabai Kangyi monastery.
Studying at Phosabai Kangyi Monastery and Tawyagyi Monastery, Naunglaybin
Mg Tin was ordained on 19th February 1940 under the tutelage of Phosabai Kangyi monastery Sayadaw U Dhammapiya. In 1941, Ashin Kundala also spent his vasa in 1942 at Phosabai Kangyi monastery. He learned paritta sangaha and so on, the fundamentals of Pitaka Canon, from Sayadaw U Sobita. At the end of vasa and after the Kathina celebration, Ashin Kundala wanted to study under Nyaunglaybin Tawyagyi Sayadaw U Ariya. well known in Lower Myanmar for his strict following of vinaya rules and ability to give full-time teachings of Buddhist Canon. So he asked permission from Sayadaw U Dhammapiya. Sayadaw U Dhammapiya prohibited him from going away and taking advanced studies as he did not have any basic foundation yet regarding the learning of Buddhist Canon. As Ashin Kundala could not take the prohibition made by Sayadaw U Dhammapiya, due to his enthusiastic spirit to persue further studies, his parents, after asking permission from U Dhammapiya. sent him to Nyaunglaybin Tawya monastery to learn Buddhist Canon.
Learning seriously during the Japanese Occupation Period While Ashin Kundala was learning the Buddhist Canon, the Second World War broke out and Japanese occupied Myanmar. As the country's situation was not good, parents sent elder brother. U Yin Maung to Nyaunglaybin and asked Ashin Kundala to come back to the village. So Ashin Kundala had to return to Phosahai Kangyi monastery and spent his vasa there. As the Japanese did not have a thorough administrative control over the country yet, people in the village-tracts had to stay in an alarming situation. Even though the country's situation was very unstable. Ashin Kundala 's desire to learn Buddhist Canon was unshaken. Ashin Kundala studied Buddhist Canon as much as time permitted. Even though the country's situation was unstable and was changing continuously, Ashin Kundala's determination to study was unchanged. Ashin Kundala was always thinking about where he had to continue his studies after leaving Phosabai Kangyi monastery.
At last Ashin Kundala knew about the presence of a Sayadaw at Kangyi monastery in Kyaik Katha village on the other side of Sittaung river. So Ashin Kundala moved to Kyaik Katha monastery and learned Buddhist Canon.
Even though the country's .situation was still unstable and changing from time to time, Ashin Kundala's determination to study Buddhist Canon remained unshaken and he was able to leam full time.
When the patriotic Myanmars staged the resistence against the Japanese, Ashin Kundala moved back to I hosahai .Kangyi monastery from Kyaik Katha Kangyi monastery. At the time of homecoming, there still were exchanges of fire between patriotic Myanmar forces and .the Japanese forces. So Ashin Kundala could not study. As one of his uncle invited him' he moved to Thahtaygone monastery in Thanlyin town. He spent his vasa at Thahtaygone monastery Even though Ashin Kundala had to move from place to Place due to the war, his determination to learn Buddhist Canon was not shaken. He was still very eager to study.
Being unshaken, Ashin Kundafa was thinking about where he should learn Buddhist Canon, and where he could full-time learn with less extra work. He also pondered under whom to study to get the best in the minimum time.
At last he decided that Aggamahapandita U Ariya the chief patron Sayadaw of the Nyaunglaybin Tawyagyi monastery was the best and the most suitable teacher. That was the monastery where he stayed before the war, when he had only one vasa. He decided that Sayadaw U Ariya is the only Sayadaw who could teach him the best and in the quickest way. So he moved to Tawyagyi monastery from Thahtaygone monastery and leam the Buddhist Canon.
Availability of time and the best learning Among all monasteries at which Ashin Kundala had studied, Nyaunglaybin Tawyagyi monastery was the one from where he could get the maximum time for learning. He could also have the best learning opportunities from the two Venerable Sayadaws. Nyaunglaybin Tawyagyi monastery was the one which could provide the maximum time to study for the monks and novices. For the monks and novices studying at the Nyaunglaybin monastery, they had to spend about one hour. i.e. only for alms-round after the dawn hour. After that they did not need to do anything. They just had to learn their lessons. Therefore, they can have the maximum time to study at this monastery. Ashin Kundala in his time also had received the maximum time to study.
The two sayadaws who taught him at Nyaunglaybin Tawyagyi monastery were Aggamahapandita U Ariya and Aggamahapandita U Alara. Both Sayadaws were capable of giving short and brief teachings with full essence for clear understanding, on Pali atthakatha and tikas from the Buddhist Canon. Ashin Kundala had learned the best of the Buddhist Canon from these two teachers.
Studying while going for alms-round While at the Nyaunglaybin Tawyagyi monastery, the place designated for the alms-round is the town itself or the villages such as Kyanbokone, Kyuchaung and so on. Those who had to go to the villages were in the habit of studying the notes placed on the cover of their respective alms-bowls while they were on the way. Ashin Kundala was one of the monks among those who studied while going for alms-round. Mostly about five short verses (about 10 lines) could be learn by heart during one of these alms-rounds. Ashin Kundala could also learn five short verses (about 10 lines) by heart. But it could not be lean thoroughly. One could learn only to "be able to recite them for a short period. Ashin Kundala could effectively use the time to that extent, while he was a student monk.
Ashin Kundala had an extremely happy time while learning pariyatti then. It was even decided that he would visit his parents only once every five years. However this desire could not be fulfilled. In two years time Ashin Kundala had to go back to his parents due to some reasons.
Learning from Sayadaw U Ariya Only when the students were thorough with the text materials, Sayadaw U Ariya explained the meaning to them. Ashin Kundala had to leam Abhidhammattha Sangha and Parajika Atthakatha from Sayadaw U Ariya. Sayadaw U Ariya's teaching method was that the students had to leam by-heart and give a group recitation of those materials which were explained the day before. On such recitations, Ashin Kundala led the whole group. This method of teaching the meaning of the Pali words and then explaining in detail is the best and quickest way to learn. Ashin Kundala had pursued his studies that way.
Moving from Nyaunglaybin to recide at Medini monastery, Yangon For health reasons, Sayadaw U Alara had to come to Yangon for medical treatment. Daw Thein, medina monastery-donor and her daughter Daw Su Su (Daw Myint Kyi) donated a plot of land and requested Sayadaw U Alara to stay in Yangon. Therefore, Sayadaw U Alara founded the Medini monastery at Kyauk Kone in Kanbe, Yangon and stayed there. The young disciples, monk U Naga vamsa and novice Shin Nanavamsa followed and resided together with Sayadaw U Alara. Knowing Ashin Kundala's desire to sit for the government 'pathamapyan' examination. Shin Nannavamsa requested the Madini Sayadaw. Sayadaw U Alara applied in writing to allow his pupils to sit for the government examinations. At this particular time, monks and novices from Nyaunglaybin Tawyagyi monastery were not allowed to sit for the 'pathamapyan' examination.
 Ashin Kundala was just 26 years old then. While still young, he was very eager to sit for the 'pathamapyan' examination. That was the reason why he had the desire to move to Kyaunkone tawya Medini monastery where monks and novices were allowed to sit for the government 'pathamapyan' examinations.Ashin Kundala stayed in accord with vinaya rules while staying with U Ariya at Nyaunglaybin tawyagyi monastery. Ashin Kundala had the utmost time to study, and he was study, and he was very happy there because Sayadaw U Ariya could teach the Buddhist Canon which he desired to learn in the best way.
Ashin Kundala was in a dilemma on whether he should stay at Nyaunglaybin tawyagyi monastery or move to Kyauk Kone tawya Medini monastery. For two or three days Ashin Kundala could not study his lessons because he was undecided on that matter.
Finally Ashin Kundala thought that he would be able to sit for examinations only when he was still young. If he got older he would not be able to sit for the examinations. So Ashin Kundala decided to move to Kyauk Kone iawya Medini monastery.
Ashin Kundala asked permission from the presiding Sayadaw U Ariya of Nyaunglaybin tawyagyi monastery to allow him to move to Kyauk Kone tawya Medini monastery. Accordingly Ashin Kundala moved to Kyauk Kone tawya Medini monastery.
Ashin Kundala arrived at the Kyauk Kone tawya Medini monastery in October 1946. Being very ambitious to sit for the examination, Ashin Kundala filled up and signed an application form to sit for 'Pathamalat' examination to be held in May 1947. During the period of Japanese administration, there were no 'pathamapyan' examinations. There were no fixed regulations as to which examination is allowed for the students to take, be it lower, middle or higher 'pathamapyan' examinations. That was the reason why Ashin Kundala decided not to sit for the 'pathamange' (lower) examination but to sit for the 'pathamalat' (middle) examination.
Ashin Kundala did not have experience in taking examinations and as he skipped the 'pathamange' examination, he had to study very hard and full time. At that time, there were only six monks at Medini monastery. As the monastery was a newly established one, the Medini Sayadaw took great care in teaching lessons to the student monks.
The founder of Kyauk Kone tawya Medini monastery, the monastery-donor Daw Thein, the daughter Daw Myint Kyi together with Daw Khin Khin Lat, Daw Aine and Daw Sein Sin took special care in the preparation of the food and in looking after the health of the monks. They took special care as if they were looking after their own children.
Thus due to the Medini Sayadaw's especially attentive teachings and the monastery-donor group's care for food and health of the monks, two out of three candidates who took the 'pathamange' examination Passed and all two who took the 'pathamalat' exami-nation also were successful.
Soon after the establishment of the Medin, monastery. Daw Aye Khin, the elder sister of monastery-donor Daw Theim built a small building and lived in the monastery compound. She resided there permanently and look after the Medini Sayadaw and the monk so that they may be fully endowed with requisites in all aspects.
Daw Aye Khin had great faith in the triple Gems. She was single. She never uttered the word 'havenot’.Whenever monks asked for something, whetner she has it or not, she would never say 'no' She always replied in the affirmative to the monks. As Ashim Kundala received support of Daw Aye Khin the monastery-donor Daw Thein and daughter Daw Myint Kyi, he gained diplomas after passing the examinations on 'pathamalat', 'pathamagyi' and cetiyangana courses and also gained the bhivamsa title consecutively. He also passed the cetiyangana lec- tureship course.
Moving to Nyaungdon Shwehintha tawya monastery to prepare for the Dhammacariya examination After passing the government 'pathamagyi' and cetiyangana course in 1951, Ashin Kundala resided at Medmi monastery and taught the novices and student monks 'pathamagyi' and dhammacSriya courses. In 1952, Ashin Kundala moved to Shwehintha tawya monastery, Nyaungdon to prepare for government dhammacariya and cetiyangana dhammacSriya exami- nations. Ashin Kundala sat for the government dhammacSriya examination held in Mandalay and passed the courses of two regular texts and two honour's texts in 1953. After that, Ashin Kundala returned to Shwehintha tawya monastery, Nyaungdon, and studied the courses on one regular text and four honour's texts which he had not finished yet.
In 1954, Ashin Kundala sat for the government dhammacariya examination in Yangon and passed the course on one regular text and four honour's texts.
Ashin Kundala passed all the subjects in the nine texts prescribed for the government dhammacariya exami- nations while residing at Shwehintha tawya monastery. Ashin Kundala also sat for the dhammacSriya exami- nation held by Shwehintha tawya monastery Sasanapala Association and passed the course on all three texts and received the diploma in Sasanapale Dhammacariya.
Ashin Kundala sat for the cetiyangana dhammacSriya examination in 1953 and only passed the course on one text. According to the advice of Medini Sayadaw,
Ashin Kundala moved back to Medini monastery. Ashin Kundala taught government prescribed texts to those student-monks who were sitting for the examinations.
While teaching the monks who were sitting for the government examinations, Ashin Kundala studied by himself the cetiyangana texts, sat for the dhammacariya examination in 1954, passed the remaining courses on two texts and received the diploma in cetiyangana dhammacariya. He taught there up to 1976.
Ashin Kundala passed with distinction at Myeik As Ashin Kundala's health was not good. he moved from Kyauk Kone tawya monastery to 'Five-Pagoda Monastery' in Myeik to take some rest. While Ashin Kundala was taking rest, the Sasananuggaha examinations were held at Kantha monastery. The Kantha Sayadaw who had sat for the dhammacariya examination together with Ashin Kundala requested him several times to honour " the Sasananuggaha association by sitting for the dhammaxcariya examination held by that association.
Ashin Kundala sat for the examination and passed with distinction. Myeik township Sasananuggaha as- sociation presented Visitthatara Dhammacariya title and a gold medal weighing one tickle. The gold medal was offered through a kappiya. Ashin Kundala do- nated the gold medal to Shwedagon pagoda when he arrived back at Kyauk Kone Medini monastery.
Switching from pariyatti (learning) to patipatti (practice) As Ashin Kundala had reasonably done his work in teaching pariyatti scriptures, he now desired to prac- patipatti vipassana dhamma. Therefore, Ashin Kutidala moved to Mahasi meditation centre at Yangon on llth September 1976, where the Benefactor enerable Mahasi Sayadaw was residing. Ashin Kundala practised for over a year. The Ven-erable Mahasi Sayadaw stated that, in Myanmar, the number of monks in pariyatti teaching were almost Sufficient. In patipatti practice there is still a need for imore meditation teachers. So the Venerable Mahasi §ayadaw advised Ashin Kundala to put more effort in the practice that he might become a meditation teacher.
As advised by the Venerable Mahasi Sayadaw, Ashin Kundala not only practised personally but also tried to leam how Sayadaws U Sujata, U Pannasami, U Samvara, U Pandita and Hanlingyi Sayadaw gave dhamma talks and interviewed yogis.
Thus, after practising vipassana dhamma personally and studying the techniques of the meditation teachers, Ashin Kundala was able to interview the yogis. On 7th February 1978, at the Uposatha celebration cer-emony, the Venerable Mahasi Sayadaw declared to sanghas that U Kundala has been given the honour of being a master or leading meditation teacher. Ashin Kundala became a master meditation teacher at the Mahasi Mediation Centre and carried out his duties.
Honoured by the Venerable Mahasi Sayadaw It is customary for the Venerable Mahasi Sayadaw to honour his disciples by judging their learning ability (paripatti) based on slla, samadhi, panna. When Ashin Kundala was residing at Mahasi Meditation Centre, he was asked to translated from Myanmar into Pali the first part of Volume I of Maindfulness Meditation. As asked by the Venerable Mahasi Sayadaw Ashi Kundala translated a small portion of the text submitted u to the Venerable Mahasi Sayadaw. The Venerable Mahasi Sayadaw honoured and instructed him by personally showing him how to write in Pali and about the removal of weaknesses in me script.
The Venerable Mahasi Sayadaw also asked Ashin Kundala to write an introduction to his book. Dhammadayada Sutta. Ashin Kundala wrote the introduction and submitted it to the Venerable Mahasi Sayadaw.The Venerable Mahasi Sayadaw told him that an additional note is still needed to be written with regard to the supplementary expositions in the introduction to the Dhammadayada Kundala submitted it for the second time, Venerable Mahasi Sayadaw accepted it with approval.
Naming of Saddhammaramsi Daw Myint Kyi, the monastery-donor, and friends purchased U Win’s house and renovated it. They warned to donate that house to the patron Sayadaw U Kundala who was currently residing at the Mahasi Yeiktha. In order to give a name to the new centre, Ashin Kundala wrote down seven different names and submitted them to the Mahasi Sayadaw who chose the name “Saddhammaramsi”. Moving from the Mahasi Centre to the Saddhammaramsi Centre While Ashin Kundala was residing at the Mahasi Meditation Centre as a meditation teacher. Daw Myint Kyi the monastery donor and dhamma friends were looking for a suitable place which could serve as a vipassana meditation centre. As they searched for it they found a house with a compound at No. 7, Zeyar Khemar Road, Mayangone Township, Yangon,' which was the residence of the former minister for religious affairs, U Win. They bought it and donated it to the Sayadaw. The compound and the house donated by Daw Myint Kyi. the monastery-donor, and dhamma friends had been renovated so that when the Sayadaw came to reside, the house must be ready for occupation. As agreed by the Venerable Mahasi Sayadaw, the Sayadaw moved to the Saddhammaramsl meditation centre, Mayangone on 9th June 1979 as arranged by the executive committee members of the Mahasi Buddha Sasana Nuggaha Association.
The patron or master meditation teachers, the Venerable U Pandita, the Venerable U Sam vara, the Venerable U Pannasami personally accompanied Ashin Kundala right up to the Saddhammaramsi Meditation Centre.
Contribution towards the Patipatti Sasana The Sayadaw U Kundala had practised vipassana meditation at the Mahasi meditation centre from 1976 to 1979; as an old yogi from 1976 to 1977; and as a patron meditation teacher from 1978 to 1979. Staying at the Saddhammaramlsi meditation centre from 1979 up to now as a meditation teacher, he taught meditation by giving meditation instructions to the sanghas and yogis. The Sayadaw had conducted ten-day meditation re-treats at Myeik and also at the branch centres Sukfiapatipada (Yankin) and Vivekatawya (Nyaunglaybin). The Sayadaw had conducted medita-tion retreats in Singapore, U.K.., France and also at San Jose, Chicago, Hawaii, New York and Los Angeles in U.S.A. Since 1995, the Sayadaw had conducted in more then thirteen editation centres such as the ones in France, Italy, the Netherlands, Belgium, Germany, U.S.A. and Australia.
In 1996, the Sayadaw conducted a nine-day meditation retreat and gave dhamma talks at Buddhayana Society premises in Singapore. In 1997, the Sayadaw con- ducted a ten-day retreat and gave dhamma talks near Penang, Malaysia.
The Sayadaw had opened meditation retreats in Thailand, Italy, Germany, Canada, U.S.A.; Washington D.C., Ohio and Los Angeles, beginning from 1997.
Books written by the Sayadaw The Sayadaw wrote 33 dhamma books in Myanmar language out of which 17 have been translated into English. The translated books are: 1. A Brief Vinaya Rules for Dullabha monks 2. A Dhamma Gift 3. The Nine Essential Factors (Vol I-II) 4. Dhamma Discourses on Vipassana Meditation. 5. Dhamma Padetha (Vol I-VII) 6. Dhamma Ratana (Vol I-II) 7. Sharpening the Controlling Faculties 8. Dhamma to Practise and Abstain 9. Ethical Knowledge for Modem Youths 10. Practise like a Royal Elephant. 11. Sasana Abroad (Vol 1-111) 12. The Buddha Day (The Full Moon Day of Kasone) 13. This Noble Life 14. Meditation Instructions 15. The Development of Vipassana Nonas. 16. The Five Conducive Factors 17. The Correct Way of Progressing to Higher Magga and Phala. Revered by monks and laities
As the Sayadaw is fully endowed with the qualities of sila, samadhi, panna, and kammatthanacariya and khamajagariya qualities, the Sayadaw has been revered by monks and laities alike. Outstanding reverential qualities (a) Outstanding practices The Sayadaw paid special regards to the vinaya rules. He has a great interest in writing and is very skillfull in Myanmar language. He always stayed with mindfulness, practising Satipatthana meditation. The Sayadaw dwells maintaining the second-to-none extraordinary perfection in patience (khanti parami) (b) Outstanding performances The Sayadaw's emphasis is only on patiyatti and patipatti sasana. While the Sayadaw was teaching 'pathamagyi' and dhammacariya students at Medini monastery, he urged students to cultivate learning habits regarding pariyatti sasana. The Sayadaw always urged people to practise meditation regarding patipatti sasana. The Sayadaw kept all yogis at the meditation centre to be well and happy. The Sayadaw managed the meditation centre in such a way that all the yogis be able to practise vipassana meditation with physical and mental pleasantness.
The Sayadaw believed that only when the yogis were happy, they could achieve concentration. Only when they achieved concentration they could achieve wisdom, and only when they .achieved wisdom they could achieve magga nana and phala nana., With that belief in mind, the Sayadaw made all yogis happy within the framework of discipline. The Sayadaw was very patient in interviewing the yogis. The Sayadaw also had travelled abroad tiredlessly on dhamma missions.
Exceptional words "Let there be pain in the body and not in the mind, practise so that there is no pain in the mind," were words always repeated by the Sayadaw. Motto : Let only the body has pain But not the mind. Practise vipassana meditation. At present Eventhough the Sayadaw is (84) years old in 2005 and having established five branch meditation centres he is slill working for the sasana. The main and branch centres are: 1. Saddhammaramsi Meditation Centre, Mayangone (The centre of the light of sublime dhamma). 2. Sukbapatipada Saddhammaramsi Centre, Kyaukkone (The centre of the light of sublime dhamma with pleasant practice. 3. Vivekafawya Saddhammaramsi Meditation Centre, Nyaunglaybin. (The centre of the light of sublime dhamma with secluded forest environment). 4. Khippabinna Saddhammaramsi Meditation Centre, Indaing. (The centre of the light of sublime dhamma with quick insight). 5. Mijjimapatipada Saddhammaramsi Meditation Centre, North Okkalapa. (The centre of the light of sublime dhamma with the middle way of practice). 6. Dhammadayada Saddhammaramsi Meditation Centre. Kyauktan (The centre of the light of sublime dhamma with dhamma inheritance). The work is done with the immense metta, loving kindness and the genuine good-will of the Sayadaw. He wants everybody to practise meditation, comprehend the light of sublime dhamma, attain the noble dhamma and realize the bliss of nibbana. With dedication to the light of sublime dhamma the name Saddhammaramsi was given. May the light of dhamma brighten the human world. May ihe darkness be dispelled arid the domain of brightness be reached. May the true domain of light, the noble nibbana be immediately attained. May the aims be promptly achieved, as the name of the centre implies. U Kaung Yin. |
Tuesday, 07 September 2010
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